Witch of Endor

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Witch of Endor

conjures up Samuel for distressed Saul. [O.T.: I Samuel 28:3–25]
References in classic literature ?
To deal plainly with the reader, the captain, ever since his arrival, at least from the moment his brother had proposed the match to him, long before he had discovered any flattering symptoms in Miss Bridget, had been greatly enamoured; that is to say, of Mr Allworthy's house and gardens, and of his lands, tenements, and hereditaments; of all which the captain was so passionately fond, that he would most probably have contracted marriage with them, had he been obliged to have taken the witch of Endor into the bargain.
She eagerly placed the precious baubles in her ears, and, though as ugly as the Witch of Endor, went off with a sideling gait and coquettish air, as though she had been a perfect Semiramis.
Also, there are remarkable women in this book: Hannah, Michal, Abigail, Bathsheba, the Witch of Endor, and others.
You can hear it straight from Farid Dardashti's own mouth as he chants from the book of Samuel on "Endora," which recounts the meeting between King Saul and the witch of Endor.
The Old Testament Part II), which features Delilah, Naomi/Ruth, the Witch of Endor, Hannah, Bathsheba and Esther.
This strategy of selecting a leitmotif and tracing its fortune is continued by Francois Lecercle, who examines the biblical episode of Saul and the Witch of Endor in both demonology treatises and the theater.
Even in a cameo role, such as the Witch of Endor in Honegger's Le Roi David with the TSO, she offered an electrifying performance.
The book is marred by the complete absence of illustrations, when it would have been useful to have provided reproductions at the very least of the two major paintings by Rosa in the Louvre, A Battle and Saul and the Witch of Endor, works to which the author refers frequently.
In the Book of Job they are mentioned, and the weird tale of the Witch of Endor conjuring up the dead is a major story in the First Book of Samuel.
Like many of Israel's male prophets, these women, including Rahab, Deborah, Hannah, the Witch of Endor, Abigail, and Huldah, stood outside regular power structures and possessed the intuitive and semiotic skills required to cross a variety of social and gender boundaries.
17 to the Mystical Path leading to unity with Christ, a short tract on the Witch of Endor that prefigures Byzantine interest in demonology) and the New Testament (Lord's Prayer, Beatitudes, 1 Corinthians).
It was suspected that the story of the Witch of Endor (in I Samuel) might be explained by similar means.